Semantic Analysis

Semantic Analysis — Gospel of John (Koine Greek → Odia)

Methodology

This document analyzes the entire Gospel of John, chapter 1 through chapter 21, in the original Koine Greek, for the purpose of building destination-language (Odia) translation requirements. The core passage, John 3:1-21 (the Nicodemus discourse), receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological vocabulary using the same analytical fields:

Original — Koine Greek word/phrase
Transliteration
Literal meaning
Semantic range
English variants — how English versions render the term
Contextual theological meaning — what the term is doing doctrinally in this passage
Odia rendering & risk — proposed/attested Odia rendering, doctrine-risk tier, and the specific cultural/religious collision (if any) requiring caution, per the same risk framework used in the baseline Romans Language Package

Reuse rule: Every term already fixed in the baseline Romans translation_memory.json (e.g., ପରମେଶ୍ୱର for God, ପ୍ରଭୁ for Lord, ଯୀଶୁ for Jesus, ପବିତ୍ର ଆତ୍ମା for Holy Spirit, ପିତା for Father, ବିଶ୍ୱାସ for faith, କୃପା for grace, ପାପ for sin, ମହିମା for glory, ପୁନରୁତ୍ଥାନ for resurrection, ପରମେଶ୍ୱରଙ୍କ ପୁତ୍ର for Son of God, ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟ for kingdom of God, ମସୀହା for Messiah, ମଣ୍ଡଳୀ for church, ନିୟମ for covenant, ବ୍ୟବସ୍ଥା for law, ଦେହଧାରଣ for incarnation, ଶାନ୍ତି for peace, ପବିତ୍ରୀକରଣ for sanctification, ଆତ୍ମିକ ଦାନ for spiritual gifts) is carried forward unchanged. This document flags such reuse explicitly rather than re-deriving it, and introduces new entries only for vocabulary John contributes that the Romans package does not cover.

PART 1 — CORE PASSAGE: John 3:1-21 (Verse-by-Verse)

John 3:1

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
Pharisee	Φαρισαῖος	Pharisaios	separated one	a Jewish religious-legal party	”Pharisee”	Nicodemus’s religious credentials frame the scene: a religious insider seeking Jesus by night	ଫାରୂଶୀ (Phārūśī) — transliterated proper-noun class term. Low risk.
ruler (of the Jews)	ἄρχων	archōn	one who rules/begins	ruler, official, member of the Sanhedrin	”ruler,” “member of the Council”	Establishes Nicodemus’s social standing — a teacher of Israel, not a marginal figure	ଅଧିପତି (adhipati) / ଶାସକ (śāsaka). Low risk.

John 3:2

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
Rabbi	Ῥαββί	Rhabbi	my great one / my teacher	honorific address to a teacher	”Rabbi,” “Teacher”	Nicodemus addresses Jesus with the highest available human teaching honorific, yet the discourse shows Jesus’s authority exceeds that category	Transliterate as ରାବ୍ବି (Rābbi), glossed “ଶିକ୍ଷକ” (śikṣaka, teacher). Medium risk — avoid ଗୁରୁ, which the baseline already flags (under “apostle”) as implying self-attained teaching authority rather than a recognized rabbinic-teacher title; using ଗୁରୁ here would additionally risk suggesting Jesus occupies a guru-disciple relationship familiar from Vaishnav devotional practice.
signs	σημεῖα	sēmeia	signs, marks	miraculous acts that point beyond themselves to identity/meaning	”signs,” “miracles”	John’s distinctive vocabulary: miracles function as pointers to who Jesus is, not bare displays of power	ଚିହ୍ନ (cihna). Low-Medium risk — must not be flattened to a generic “miracle” (ଆଶ୍ଚର୍ଯ୍ୟ କାର୍ଯ୍ୟ) that loses the pointing/revelatory function central to John’s theology.
God	Θεός	Theos	God	the one true God	”God”	Nicodemus rightly attributes the signs to divine origin	ପରମେଶ୍ୱର (reuse, baseline). Critical, per baseline notes.

John 3:3

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
Truly, truly (Amen, amen)	ἀμὴν ἀμὴν λέγω σοι	amēn amēn legō soi	truly, truly I say to you	Jesus’s solemn double-affirmation formula, unique to John	”Truly, truly,” “Very truly”	Marks weighty, authoritative revelation	ସତ୍ୟ ସତ୍ୟ ମୁଁ ତୁମକୁ କହୁଛି। ଆମେନ୍ ପ୍ରାୟତଃ ଟ୍ରାନ୍ସଲିଟରେଟ୍ ହୁଏ (ଆମେନ) elsewhere; here render as ସତ୍ୟ ସତ୍ୟ. Low risk, established liturgical convention.
born again / born from above	γεννηθῇ ἄνωθεν	gennēthē anōthen	be born + from above/again	deliberately double-sensed: (1) a second time, (2) from above/heaven	”born again,” “born from above,” “born anew”	The doctrinal core of the passage: spiritual regeneration originating in God, not a repeated physical birth	CRITICAL. Render ନୂତନ ଜନ୍ମ (nūtana janma, “new birth”) or the fuller ଉପରୁ ନୂତନ ଜନ୍ମ (uparu nūtana janma, “a new birth from above”), capturing both senses ἄνωθεν carries. NEVER use any compound built on the ପୁନ- (puna-) root (e.g., ପୁନର୍ଜନ୍ମ, ପୁନର୍ବାର ଜନ୍ମ) — the baseline already forbids ପୁନର୍ଜନ୍ମ for “resurrection” because it means reincarnation in ordinary Odia religious usage; the same word would be even more damaging here, since this is the very verse where Nicodemus’s confusion (v.4) shows he initially hears it that way. The Odia rendering must preserve, not resolve, Nicodemus’s misunderstanding, while making available to the reader the “from above” sense once Jesus clarifies (vv.5-8).
kingdom of God	βασιλεία τοῦ Θεοῦ	basileia tou Theou	kingdom/reign of God	God’s sovereign rule	”kingdom of God”	Entry into God’s reign requires spiritual rebirth, not merit or ethnicity	ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟ (reuse, baseline). Medium, per baseline.

John 3:4

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
old	γέρων	gerōn	old man	advanced in age	”old”	Nicodemus’s literalistic misreading of ἄνωθεν as a second physical birth	ବୁଢ଼ା (buḍhā). Low risk.
womb	κοιλία	koilia	belly, womb	body cavity; womb	”womb”	Underscores the absurdity of a literal second birth, sharpening the contrast with spiritual birth	ଗର୍ଭ (garbha). Low risk.

John 3:5

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
born of water and Spirit	γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος	gennēthē ex hydatos kai Pneumatos	be born of water and Spirit	debated referent (baptism, cleansing, Ezek. 36:25-27 new-covenant imagery) combined with Spirit-birth	”born of water and the Spirit”	New birth is God’s sovereign, Spirit-wrought work, marked outwardly by water (repentance/cleansing, likely baptismal)	ଜଳ ଓ ଆତ୍ମା ଦ୍ୱାରା ଜନ୍ମ (jaḷa o ātmā dvārā janma). High risk — “ଆତ୍ମା” here must be understood as ପବିତ୍ର ଆତ୍ମା (the Holy Spirit, baseline Critical term), not a generic “spirit”; the pairing with water invites a translator note that this is not a ritual purification rite comparable to the elaborate bathing/purity protocols of temple worship, but a once-for-all Spirit-given new birth.
enter	εἰσελθεῖν	eiselthein	to enter, go into	to enter	”enter”	Repeats v.3’s “see” as “enter,” reinforcing that new birth is the necessary condition for participation in God’s reign	ପ୍ରବେଶ କରିବା (praveśa karibā). Low risk.

John 3:6

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
flesh	σάρξ	sarx	flesh	physical body; fallen human nature/origin	”flesh”	What is born of ordinary human generation remains merely human; it cannot produce spiritual life	ମାଂସ (māṇsa) / ଶରୀର (śarīra) — contextually “ମାଂସରୁ ଜାତ” (born of flesh). High risk — this is the same Greek word (σάρξ) at the heart of John 1:14 (“the Word became flesh,” the definitional verse behind the baseline’s ଦେହଧାରଣ/incarnation term); translators must keep σάρξ’s negative, “merely natural/fallen” sense here (3:6) distinct from its positive, incarnational sense in 1:14.
Spirit	Πνεῦμα	Pneuma	Spirit, breath, wind	the Holy Spirit; also wind/breath (see v.8 wordplay)	“Spirit”	The Holy Spirit alone generates spiritual life; a categorical contrast with σάρξ	ପବିତ୍ର ଆତ୍ମା (reuse, baseline). Critical.

John 3:7

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
marvel not	μὴ θαυμάσῃς	mē thaumasēs	do not marvel/be amazed	prohibition against astonishment	”do not marvel,” “do not be amazed”	Jesus anticipates and addresses Nicodemus’s incredulity directly	ଆଶ୍ଚର୍ଯ୍ୟ ହେବ ନାହିଁ (āścarya heba nāhiṅ). Low risk.

John 3:8

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
wind / Spirit (wordplay)	πνεῦμα…πνεῖ	pneuma…pnei	spirit/wind … blows	single Greek root carrying both “wind” and “Spirit"	"wind … Spirit”	The Spirit’s sovereign, invisible, uncontrollable movement is likened to wind — a wordplay impossible to fully replicate in Odia	ପବନ (pabana, wind) vs ଆତ୍ମା (ātmā, Spirit) are two separate Odia words. High risk of translation loss — the Greek wordplay (one word, two senses) cannot be reproduced; a translator note is required explaining that the verse trades on a single Greek term meaning both “wind” and “Spirit,” and that the theological point (the Spirit’s untraceable sovereign freedom) must be preserved even without the pun.
sound	φωνή	phōnē	voice, sound	sound, voice, utterance	”sound”	The wind’s audible effect is perceptible even though its origin and destination are not	ଶବ୍ଦ (śabda). Low-Medium risk — ଶବ୍ଦ also carries philosophical resonance in Indian thought (śabda-pramāṇa, verbal testimony as a means of knowledge); context here is simply “sound,” posing minimal risk, but translators should not let this verse’s ordinary use of ଶବ୍ଦ bleed into any implied philosophical claim about sound as a metaphysical category.

John 3:9-10

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
teacher of Israel	διδάσκαλος τοῦ Ἰσραήλ	didaskalos tou Israēl	teacher of Israel	recognized, credentialed teaching office	”teacher of Israel”	Heightens the irony: Israel’s own recognized teacher fails to grasp what Scripture itself anticipates	ଇସ୍ରାଏଲର ଶିକ୍ଷକ (Isrāelara śikṣaka), ଇସ୍ରାଏଲ reused from baseline. Medium risk.

John 3:11

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
testify / witness	μαρτυροῦμεν	martyroumen	we testify/bear witness	forensic, eyewitness testimony	”testify,” “bear witness,” “speak of”	Jesus speaks as an eyewitness of heavenly reality, not a philosopher speculating	ସାକ୍ଷ୍ୟ ଦେବା (sākṣya debā). Low-Medium risk — a recurring John-wide forensic term (cf. John 1, 5, 8, 15).
receive	λαμβάνετε	lambanete	you receive/take	to accept, take hold of	”receive,” “accept”	Human unbelief, not any deficiency in the testimony itself, is the barrier	ଗ୍ରହଣ କରିବା (grahaṇa karibā). Low risk.

John 3:12

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
earthly things / heavenly things	τὰ ἐπίγεια / τὰ ἐπουράνια	ta epigeia / ta epourania	the earthly things / the heavenly things	this-worldly matters vs. matters of heaven	”earthly things,” “heavenly things”	If Nicodemus cannot grasp an earthly analogy (birth, wind), how much less the heavenly realities Jesus is about to disclose (the cross, v.14)	ପାର୍ଥିବ ବିଷୟ (pārthiba biṣaya) / ସ୍ୱର୍ଗୀୟ ବିଷୟ (swargīya biṣaya). Low risk.

John 3:13

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
ascended	ἀναβέβηκεν	anabebēken	has gone up	to ascend	”ascended,” “gone up”	Only the one who has come down from heaven (pre-existent) can speak with heavenly authority	ଆରୋହଣ କରିଛନ୍ତି (ārohaṇa karichanti). High risk — touches the Pre-existence of Christ doctrine directly; must not be read as a mystic’s ascent-experience (a category familiar from various Indian yogic/visionary traditions) but as a unique claim about the eternal Son’s origin in heaven prior to his descent.
Son of Man	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	the son of man	Danielic/messianic self-designation combining humility and end-time authority	”Son of Man”	Jesus’s characteristic self-title, holding together true humanity and divine authority (cf. Dan. 7:13-14)	ମନୁଷ୍ୟପୁତ୍ର (Manuṣyaputra). High risk — must not be flattened to mean merely “a human being”; it carries a specific divine-authority claim requiring background explanation for readers without OT/Danielic literacy.

John 3:14

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
lifted up	ὑψωθῆναι	hypsōthēnai	to be lifted up, exalted	physical elevation; John’s signature double meaning of crucifixion-as-exaltation	”lifted up,” “must be lifted up”	The cross itself is simultaneously Christ’s shame and his glorification — a wordplay John repeats at 8:28, 12:32-34	ଉଚ୍ଚୀକୃତ ହେବା (uccīkṛta hebā). High risk — the double sense (physically raised on a pole/cross AND exalted in glory) must be preserved across all its occurrences in John; flattening to only “crucified” loses the glorification sense, and flattening to only “exalted” loses the necessary reference to the physical cross.
serpent	ὄφις	ophis	serpent, snake	the bronze serpent of Numbers 21:8-9	”serpent”	Typological pattern: as the bronze serpent brought healing to those who looked upon it, so the crucified Son brings life to those who believe	ସର୍ପ (sarpa). Medium risk — requires an OT background note (Numbers 21) for readers with low OT narrative literacy, per the target audience profile.
Moses	Μωϋσῆς	Mōusēs	Moses	the lawgiver/prophet	”Moses”	Anchors the illustration in Israel’s covenant history	ମୋଶା (reuse, baseline transliteration convention). Low risk.

John 3:15

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
believes	πιστεύων	pisteuōn	believing, the one who believes	trusting reliance, present participle	”believes,” “who believes”	The verb form of πίστις/faith (baseline ବିଶ୍ୱାସ); the sole stated condition for eternal life	ବିଶ୍ୱାସ କରୁଥିବା ବ୍ୟକ୍ତି / ବିଶ୍ୱାସ କରିବା (biśwāsa karibā). High risk — reuses baseline faith term exactly; must retain the specific, exclusive object (the Son, lifted up) rather than reading as generalized religious belief or devotional bhakti-surrender.
eternal life	ζωὴν αἰώνιον	zōēn aiōnion	life age-lasting/eternal	unending, God-quality life beginning now and continuing forever	”eternal life,” “everlasting life”	The first explicit statement of John’s central salvation-goal term	ଅନନ୍ତ ଜୀବନ (ananta jībana). CRITICAL — must not be assimilated to ମୋକ୍ଷ (mokṣa) or ମୁକ୍ତି (mukti), liberation from the cycle of rebirth, both already forbidden by baseline for “salvation” and equally inapplicable here: John’s eternal life is a relational, personal, gift-quality life received now through the Son, not an escape from an impersonal cosmic cycle.
perish	ἀπόλλυμι	apollymi	to destroy, lose, perish	ruin, destruction, loss	”perish,” “be lost”	The negative counterpart to eternal life; whoever does not believe faces ruin, not merely disappointment	ବିନଷ୍ଟ ହେବା (binaṣṭa hebā). Medium-High risk — a genuine contextualization challenge: mainstream Hindu anthropology (e.g., Bhagavad Gita 2.20, “the soul is never born and never dies… it is not slain when the body is slain”) holds the self/ātman to be intrinsically imperishable, which may cause “perish” language applied to a person to sound philosophically strange to a Vaishnav-background hearer. Requires a translator/teaching note: the peril in view is relational separation from God and loss of the life he offers, not literal soul-annihilation, but the term must still convey genuine, serious loss, not a soft euphemism.

John 3:16

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
loved	ἠγάπησεν	ēgapēsen	loved (aorist, ἀγαπάω)	self-giving, deliberate, unconditional love	”loved,” “so loved”	God’s initiating love, not elicited by human merit, offering, or devotion	ପ୍ରେମ କଲେ (prema kalē). High risk — this ἀγάπη-love must be distinguished from bhakti’s devotee-to-deity love (which flows upward, from worshipper to god, and is often responsive to ritual offering) — here the direction is reversed: God initiates, unconditioned by any human offering. Directly parallels the baseline’s grace-vs-ritual-offering-economy caution.
world	κόσμος	kosmos	world, ordered universe	(1) the created order, (2) humanity, (3) the God-opposing fallen system	”world”	The object of God’s saving love is the whole world, not one ethnic or ritual community	CRITICAL. ଜଗତ (jagata) is the established Odia Bible rendering for κόσμος (cf. standard Odia translations of this very verse) and should be retained. However, this creates the single sharpest Odisha-specific collision in the entire Gospel: “Jagannath” (ଜଗନ୍ନାଥ) is etymologically Jagat + Nātha, “Lord of the World/Universe” — the same root word. Rendering John 3:16 as “ପରମେଶ୍ୱର ଜଗତକୁ ଏତେ ପ୍ରେମ କଲେ” places the very word underlying Odisha’s most visible regional deity-name directly inside the curriculum’s thesis verse on “God’s Love for the World.” This is not a case for substituting an alternative term — ଜଗତ is generic, pre-dates the cult-name, and is the correct established rendering — but every teaching and translation context using this verse requires a translator/teacher note distinguishing the biblical κόσμος (the whole created, fallen world, loved by the one true God) from any implied claim about a regionally worshipped “Lord of the world.” Route to human theologian review whenever this term co-occurs with κόσμος across the Gospel (see also 1:29, 4:42, 8:12, 12:31, 16:33, 18:36).
only begotten Son	τὸν υἱὸν τὸν μονογενῆ	ton huion ton monogenē	the son, the only-one-of-his-kind	unique, one-of-a-kind Son; not “firstborn among many"	"his one and only Son,” “his only begotten Son”	Asserts Christ’s utterly unique, non-replicated divine Sonship — the highest possible cost of the gift	CRITICAL. ତାହାଙ୍କର ଏକମାତ୍ର ପୁତ୍ର (tāhāṅkara ekamātra putra), built on the baseline’s fixed ପରମେଶ୍ୱରଙ୍କ ପୁତ୍ର. Must not be rendered so as to suggest a created or temporally-originated son (an Arian-adjacent risk) nor to suggest “favorite son among several” (which would understate uniqueness); μονογενής asserts categorical uniqueness, appropriate for the Deity/Pre-existence of Christ doctrine.
gave	ἔδωκεν	edōken	gave	to give, hand over	”gave”	The gift is costly and total — the Son himself, unto death	ଦେଲେ (delē). Medium risk, tied to the substitutionary-death doctrine developed later in the book.

John 3:17

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
sent	ἀπέστειλεν	apesteilen	sent	to send with a commission	”sent”	Same root as ἀπόστολος/apostle (baseline ପ୍ରେରିତ); here applied to the Father’s sending of the Son — the archetype of all subsequent sending	ପ୍ରେରଣ କଲେ (preraṇa kalē). High risk — must be read alongside the baseline’s ପ୍ରେରିତ entry; this is the Father-Son sending relationship, the theological root of the church’s own commissioned “sentness.”
condemn / judge	κρίνῃ	krinē	judge	to judge, evaluate, condemn	”condemn,” “judge”	In this context, contrasted with “save” — a negative, condemnatory judgment	ବିଚାର କରିବା (bicāra karibā), contextually rendered “ଦଣ୍ଡ ଦେବା ପାଇଁ” where a condemnatory sense is intended. High risk — see the Judgment doctrine notes under John 3:18-19 below; κρίνω’s semantic range covers both neutral “judge/evaluate” and negative “condemn,” and Odia translators must select according to context, not collapse to one gloss throughout the book.
save	σωθῇ	sōthē	be saved	be rescued, delivered	”saved”	The stated purpose of the Son’s sending is rescue, not condemnation	ପରିତ୍ରାଣ ପାଇବା (reuse baseline salvation noun+verb). Critical, per baseline.

John 3:18

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
condemned already	κέκριται	kekritai	has been judged/condemned (perfect)	a settled, already-existing state	”condemned already,” “already stands condemned”	Unbelief is not merely a future risk but a present, standing condition	ଦଣ୍ଡିତ ହୋଇସାରିଲା (daṇḍita hoisārilā). High risk — must communicate a present reality, not merely a future threat, for this doctrine (Judgment and Belief/Unbelief) to land with its full force.
name	ὄνομα	onoma	name	identity, person, authority represented by the name	”name”	Belief “in his name” = personal trust in who Jesus is, not a magical formula	ନାମ (nāma). Medium risk — must be read as shorthand for the person and authority of Christ, consistently with 1:12 and 20:31.

John 3:19-20

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
judgment	κρίσις	krisis	judgment, verdict, crisis	the verdict itself, or the crisis-moment of decision	”judgment,” “verdict,” “this is the judgment”	Names the doctrine explicitly: the very presence of the Light forces a decision that constitutes judgment	ବିଚାର (bicāra). High risk — central term for the curriculum’s “Judgment and Belief/Unbelief” doctrine; must be distinguished from an impersonal cosmic-balancing mechanism (karma) — this is a personal verdict rendered in relation to a personal Light who has come into the world.
light / darkness	φῶς / σκότος	phōs / skotos	light / darkness	moral-spiritual categories, not merely physical	”light,” “darkness”	Christ as Light exposes; people’s moral orientation is revealed by their response to him	ଆଲୋକ (āloka) / ଅନ୍ଧକାର (andhakāra). High risk for ଆଲୋକ — must be kept distinct from generic divine-radiance imagery associated with darshan, aarti-flame offerings, or devotional light rituals; here light/darkness names moral response to Christ specifically, not ambient religious illumination. See also baseline’s caution on “glory”/ମହିମା regarding light-metaphor risk.
loved darkness rather than light	ἠγάπησαν…τὸ σκότος μᾶλλον ἢ τὸ φῶς	ēgapēsan to skotos mallon ē to phōs	loved the darkness more than the light	a moral preference, not mere ignorance	”loved darkness rather than light”	Unbelief is not primarily intellectual but moral — a preference for concealment	ଅନ୍ଧକାରକୁ ଆଲୋକ ଠାରୁ ଅଧିକ ପ୍ରେମ କଲେ. High risk — must not be softened into a claim about mere confusion; the text asserts culpable moral preference.
evil deeds	πονηρὰ…ἔργα	ponēra erga	evil works/deeds	morally wicked actions	”evil deeds”	Grounds the preference for darkness in concrete sinful conduct	ମନ୍ଦ କାର୍ଯ୍ୟ (manda kārya). Low risk.
hates / reproved (exposed)	μισεῖ / ἐλεγχθῇ	misei / elegchthē	hates / be exposed, convicted	strong aversion / be shown up, convicted	”hates,” “exposed,” “reproved”	The light’s exposing function is precisely what the wicked want to avoid	ଘୃଣା କରିବା (ghṛṇā karibā) / ପ୍ରକାଶିତ ହେବା (prakāśita hebā). Medium risk — ἐλέγχω recurs significantly at 16:8 (the Spirit “convicts” the world); render consistently.

John 3:21

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
does/practices truth	ποιῶν τὴν ἀλήθειαν	poiōn tēn alētheian	doing the truth	living in a manner consistent with truth, not merely believing propositions	”does what is true,” “lives by the truth”	Genuine faith produces a manner of life that welcomes exposure by the Light rather than fleeing it	ସତ୍ୟ ପାଳନ କରିବା (satya pāḷana karibā) / ସତ୍ୟାନୁସାରୀ ଜୀବନ ଯାପନ କରିବା. Medium-High risk — ସତ୍ୟ (satya) carries philosophical weight in Vedantic thought as an abstract, impersonal ultimate reality; here truth is ethical and relational — a manner of living oriented toward the personal God, made visible by drawing near the Light (Christ), not an abstract metaphysical attainment.
wrought in God	ἐν Θεῷ εἰργασμένα	en Theō eirgasmena	having been worked in God	done in dependence on, and by the enabling of, God	”done through God,” “wrought in God”	Even human “doing” of truth is, at bottom, God’s own work in the believer	ପରମେଶ୍ୱରଙ୍କଠାରେ କରାଯାଇଛି. Medium risk — safeguards against a reading where “doing truth” becomes self-generated merit; it is enabled by God, consistent with the grace doctrine established in the baseline.

PART 2 — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS OF THE WHOLE BOOK

Chapter 1 — The Word Made Flesh

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
the Word	ὁ Λόγος	ho Logos	the word, reasoned utterance	in Greek philosophy, the rational ordering principle of the universe; in John, the eternal, personal, pre-existent Son	”the Word”	Names the pre-existent, divine, personal agent of creation and revelation who becomes the incarnate Christ	CRITICAL. ବାକ୍ୟ (bākya) is the established rendering used in Odia Bible tradition (cf. “ଆଦିରେ ବାକ୍ୟ ଥିଲେ,” John 1:1). This is the single most theologically load-bearing new term in John for the Deity and Pre-existence of Christ doctrine, and carries a distinctive Odisha/Indian collision risk: in Hindu philosophical and Vedic tradition, Vāc (वाक्, “speech/word”) is itself a personified, quasi-divine principle (sometimes identified with Sarasvatī), and Śabda-Brahman names ultimate reality as eternal, uncreated sound/word in Vedantic thought. ବାକ୍ୟ must be taught and translated so as to convey a specific, personal, historical divine being — the eternal Son who “was with God,” “was God,” and “became flesh” (v.14) — not an impersonal cosmic-sound principle or a deified abstraction of speech itself. Requires theologian review at every occurrence.
with God	πρὸς τὸν Θεόν	pros ton Theon	toward/with God	face-to-face personal relation, distinctness-in-relationship	”with God”	Establishes personal distinction between the Word and God the Father within the Godhead	ପରମେଶ୍ୱର ସହିତ (Parameśwara sahita). Critical — foundational to Trinitarian distinction-without-division; must not collapse the Word into simple identity with, nor simple separation from, “God.”
was God	Θεὸς ἦν ὁ λόγος	Theos ēn ho logos	God was the Word (Gk. word order: “God” without the article, emphasizing quality/nature)	asserts the Word’s full deity while retaining personal distinction from “the God” (ὁ Θεός) just named	”the Word was God”	Full, undiminished divine nature of the Word, without collapsing Father and Son into one Person	ବାକ୍ୟ ପରମେଶ୍ୱର ଥିଲେ। Critical — translator note required: the anarthrous Θεός here is qualitative (“what God was, the Word was”), guarding against both Arian subordination (the Word as a lesser or created god) and Sabellian modalism (the Word simply identical with the Father).
beginning	ἀρχή	archē	beginning, origin	temporal or absolute origin	”beginning”	Echoes ଆଦିପୁସ୍ତକ (Genesis, baseline transliteration form) and asserts the Word’s existence prior to, or coextensive with, all beginnings	ଆଦି (ādi). Medium risk — should echo the baseline’s established “ଆଦିପୁସ୍ତକ” for Genesis to reinforce the deliberate Genesis 1:1 echo for readers.
life / light	ζωή / φῶς	zōē / phōs	life / light	see Core Passage entries above	”life,” “light”	The Word is the source of both created life and revelatory light for humanity	ଜୀବନ (jībana) / ଆଲୋକ (āloka). High risk, per Core Passage notes above.
darkness did not overcome/comprehend it	ἡ σκοτία…οὐ κατέλαβεν	hē skotia ou katelaben	the darkness did not seize/grasp/overcome	ambiguous between “did not understand” and “did not overcome"	"did not overcome,” “did not comprehend”	The light’s triumph over darkness is asserted regardless of which sense is emphasized	ଅନ୍ଧକାର ତାହାକୁ ଜୟ କରି ପାରିଲା ନାହିଁ / ବୁଝି ପାରିଲା ନାହିଁ. Medium risk — translators should decide on one primary sense (recommend “overcome,” matching most modern English versions and the passage’s triumphal tone) and record the alternative as a footnote option.
witness / testify	μαρτυρία / μαρτυρέω	martyria / martyreō	testimony / to testify	forensic eyewitness testimony (John the Baptist’s role)	“witness,” “testify”	John the Baptist’s entire role is defined as testimony pointing away from himself to the Light	ସାକ୍ଷ୍ୟ (sākṣya) / ସାକ୍ଷ୍ୟ ଦେବା. Low-Medium risk, recurring John-wide forensic term.
true light	τὸ φῶς τὸ ἀληθινόν	to phōs to alēthinon	the true/genuine light	the real, authentic light as opposed to imitations or partial lights	”true light”	Distinguishes Christ from John the Baptist and from any lesser or partial illumination	ସତ୍ୟ ଆଲୋକ (satya āloka) / ପ୍ରକୃତ ଆଲୋକ (prakṛta āloka). High risk, combining the ସତ୍ୟ and ଆଲୋକ risk notes above.
world	κόσμος	kosmos	world	see Core Passage v.16 entry	”world”	The Word’s own creation fails to recognize him	ଜଗତ (jagata). CRITICAL, per Core Passage v.16 notes — recurs at 1:9,10,29.
his own (did not receive him)	οἱ ἴδιοι…οὐ παρέλαβον	hoi idioi ou parelabon	his own people did not receive/take him	Israel, his own covenant people	”his own people did not receive him”	The tragedy of covenant-people rejection, setting up the offer to “as many as received him”	ତାହାଙ୍କର ନିଜ ଲୋକ ତାହାଙ୍କୁ ଗ୍ରହଣ କଲେ ନାହିଁ. Medium risk.
children of God	τέκνα Θεοῦ	tekna Theou	children of God	believers, adopted into God’s family by faith, not by descent	”children of God”	Distinct from the baseline’s Critical-tier “Son of God” (reserved uniquely for Christ) — believers become τέκνα (children), never υἱοί (sons) in the same unique sense as Christ in John’s usage	ପରମେଶ୍ୱରଙ୍କ ସନ୍ତାନ (Parameśwaraṅka santāna). High risk — must be kept lexically distinct from ପରମେଶ୍ୱରଙ୍କ ପୁତ୍ର (baseline Critical term reserved for Christ’s unique Sonship), to avoid implying believers share Christ’s unique, eternal Sonship rather than a derivative, adoptive family-membership (cf. baseline’s ପୋଷ୍ୟ ପୁତ୍ରତ୍ୱ/adoption entry, which this term theologically parallels).
born (not of blood, nor of the will of the flesh…but of God)	ἐγεννήθησαν…ἐκ Θεοῦ	egennēthēsan ek Theou	were born of God	spiritual, not biological, origin	”born of God”	Anticipates the new-birth teaching of John 3; this new birth is God-originated, not hereditary/family/ethnic	ପରମେଶ୍ୱରଙ୍କଠାରୁ ଜାତ ହେଲେ. High risk — must use the same ନୂତନ ଜନ୍ମ-family vocabulary established for John 3:3, not ପୁନର୍ଜନ୍ମ.
the Word became flesh	ὁ λόγος σὰρξ ἐγένετο	ho logos sarx egeneto	the Word became flesh	the eternal Word permanently, uniquely assuming human nature	”the Word became flesh”	This is the definitional verse behind the baseline’s “incarnation” doctrine entry, which cites this Greek phrase directly	ବାକ୍ୟ ମାଂସ ହେଲେ / ବାକ୍ୟ ମନୁଷ୍ୟ ଶରୀରରେ ଦେହଧାରଣ କଲେ, reusing baseline ଦେହଧାରଣ (dehadhāraṇa). CRITICAL, per baseline — NEVER ଅବତାର; and specifically NEVER framed with any echo of Nabakalebara’s periodic wooden-image renewal, since this is a one-time, permanent, unrepeatable assumption of human nature.
dwelt / tabernacled	ἐσκήνωσεν	eskēnōsen	pitched his tent, tabernacled	evokes the OT tabernacle, God’s dwelling presence among his people	”dwelt,” “made his dwelling,” “tabernacled”	The incarnate Word is the new locus of God’s manifest presence among his people	ବାସ କଲେ (vāsa kalē) / ତମ୍ବୁ ପକାଇ ରହିଲେ (a fuller rendering preserving the tent-imagery). High risk — requires an OT tabernacle-background note for a low-OT-literacy audience; without it the tent-imagery and its significance (God dwelling with his people) is lost.
glory	δόξα	doxa	glory, honor, radiance	reuse baseline term	”glory”	The incarnate Word’s glory is beheld directly by eyewitnesses	ମହିମା (reuse, baseline). High, per baseline.
grace and truth	χάρις καὶ ἀλήθεια	charis kai alētheia	grace and truth	echoes OT covenant-love-and-faithfulness (Exod. 34:6)	“grace and truth,” “full of grace and truth”	The incarnate Word embodies, in person, God’s covenant character	କୃପା ଓ ସତ୍ୟ (kṛpā reused from baseline + ସତ୍ୟ). High risk — must retain the OT covenant-faithfulness resonance behind “truth” here, not merely propositional accuracy.
grace upon grace	χάριν ἀντὶ χάριτος	charin anti charitos	grace instead of/upon grace	one grace continually replacing/building upon another; abundant, superseding grace	”grace upon grace,” “one blessing after another”	The fullness and continual supply of grace received from Christ	କୃପା ଉପରେ କୃପା. Medium risk.
Lamb of God	ὁ Ἀμνὸς τοῦ Θεοῦ	ho Amnos tou Theou	the Lamb of God	sacrificial, substitutionary, Passover-typological title	”Lamb of God”	John the Baptist’s identification of Jesus as the one who takes away sin through sacrificial death — foundational for the Substitutionary Death doctrine	ପରମେଶ୍ୱରଙ୍କ ମେଷ (Parameśwaraṅka Meṣa). High risk — sacrificial imagery must be distinguished from regional sacrificial practice at Shakta shrines (e.g., animal sacrifice associated with some Odisha goddess-temple traditions), while noting for contrast that Jagannath temple worship itself is characteristically vegetarian (bhoga offerings); Christ’s sacrifice is a historical, once-for-all, substitutionary death — not a repeated ritual offering of any kind.
takes away sin	ὁ αἴρων τὴν ἁμαρτίαν	ho airōn tēn hamartian	the one taking away sin	removing, bearing away	”takes away the sin”	Points forward to the atoning, substitutionary work completed at the cross	ପାପ ଦୂର କରନ୍ତି (pāpa dūra karanti), ପାପ reused from baseline. High risk.
Messiah / Christ	Χριστός	Christos	Anointed One	reuse baseline term	”Messiah,” “Christ”	Andrew’s and Philip’s confession identifies Jesus with the OT-promised deliverer	ମସୀହା / ଖ୍ରୀଷ୍ଟ (reuse, baseline). Critical, per baseline.

Chapter 2 — The First Sign

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
sign	σημεῖον	sēmeion	sign	reuse ch.1 term	”sign,” “miracle”	The water-to-wine miracle reveals Jesus’s glory, producing belief in the disciples	ଚିହ୍ନ (reuse). Low-Medium.
hour	ὥρα	hōra	hour	the divinely appointed, climactic time (esp. of the cross)	“hour,” “time"	"My hour has not yet come” — the first occurrence of a motif that culminates at the cross (cf. ch.12,13,17)	ସମୟ (samaya) / ଘଡ଼ି (ghaḍi), best as “ମୋର ସମୟ” (my [appointed] time/hour). Medium risk — must be flagged wherever “the hour” recurs (2:4; 7:30; 8:20; 12:23,27; 13:1; 17:1) as a single theological motif, not generic time-references.
zeal	ζῆλος	zēlos	zeal, jealousy	passionate devotion to God’s honor	”zeal"	"Zeal for your house will consume me” — Jesus’s temple-cleansing act, expressing devotion to the Father’s honor	ଆଗ୍ରହ / ଉତ୍ସାହ (āgraha/utsāha). Low risk.
temple	ἱερόν / ναός	hieron / naos	temple precinct / temple sanctuary	ἱερόν = wider temple courts; ναός = the sanctuary itself, later applied to Jesus’s body	”temple”	Jesus reapplies “temple” from the Jerusalem building to his own body, which will be “raised up” in three days — foreshadowing the resurrection	Contextual: literal building = ମନ୍ଦିର/ପବିତ୍ର ମନ୍ଦିର (with clarifying gloss “ଯିରୂଶାଲମ ମନ୍ଦିର,” the Jerusalem Temple); Jesus’s body = ତାହାଙ୍କ ଶରୀର (his body). Medium risk — this is the one legitimate context where ମନ୍ଦିର may be used, since it accurately names the historical Jerusalem Temple building; this does NOT relax the baseline’s separate, absolute prohibition of ମନ୍ଦିର/ଦେଉଳ for “church” (ମଣ୍ଡଳୀ), which remains in force throughout. A translator note distinguishing these two uses is required.
destroy…raise up	λύσατε…ἐγερῶ	lysate…egerō	destroy…I will raise	destruction and resurrection, applied metaphorically to Jesus’s body/temple	”destroy…raise up”	First veiled resurrection prediction in the book	reuse ପୁନରୁତ୍ଥାନ family (ଉଠାଇବି, uṭhāibi, “I will raise up”). High risk, tied to Resurrection doctrine.

Chapter 3 (verses 22-36) — John the Baptist’s Testimony

(Verses 1-21 are the core passage, treated above.)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
friend of the bridegroom	ὁ φίλος τοῦ νυμφίου	ho philos tou nymphiou	the friend of the bridegroom	a wedding-attendant role, rejoicing in another’s honor, not his own	”friend of the bridegroom,” “best man”	John the Baptist’s self-understanding: joy in Christ’s increasing honor, not rivalry	ବରର ମିତ୍ର (varara mitra). Low risk.
from above / of the earth	ἄνωθεν…ἐκ τῆς γῆς	anōthen…ek tēs gēs	from above…from the earth	origin-language distinguishing Christ’s heavenly origin from all merely human speakers, including John the Baptist	”comes from above…is of the earth”	Reasserts, in narrative form, the Pre-existence/Deity of Christ doctrine established in vv.1-21	ଉପରୁ ଆସିଥିବା / ପୃଥିବୀର. High risk, same ἄνωθεν root as v.3 — consistency required.
wrath of God	ὀργὴ τοῦ Θεοῦ	orgē tou Theou	anger/wrath of God	God’s settled, personal, moral opposition to sin and unbelief	”wrath of God”	The consequence of persistent unbelief in the Son — a new term for the curriculum’s Judgment doctrine	ପରମେଶ୍ୱରଙ୍କ କ୍ରୋଧ (Parameśwaraṅka krodha). High risk — must convey God’s personal, moral, relational displeasure at unbelief and sin, not an impersonal karmic consequence (a common alternate explanatory framework in everyday Odia speech, already flagged by the baseline for “providence”).

Chapter 4 — Living Water, Worship in Spirit and Truth

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
living water	ὕδωρ ζῶν	hydōr zōn	living/flowing water	(1) literally, fresh spring water as opposed to stagnant well water; (2) figuratively, the Spirit-given life Christ supplies	”living water”	Christ offers a permanently satisfying, self-perpetuating source of spiritual life to the Samaritan woman	ଜୀବନ ଜଳ (jībana jaḷa). High risk, drawing on the ζωή/life term family; must be read alongside the “rivers of living water” of 7:38 (the Spirit) as a single motif.
worship in spirit and truth	προσκυνέω…ἐν πνεύματι καὶ ἀληθεί�ᾳ	proskyneō…en pneumati kai alētheia	to worship…in spirit and truth	worship not bound to a sacred place/mountain, but grounded in the Spirit and in the truth Christ reveals	”worship in spirit and truth”	Relativizes place-bound worship (Samaritan Gerizim vs. Jewish Jerusalem) in favor of Spirit-enabled, truth-grounded worship anywhere	ଆତ୍ମା ଓ ସତ୍ୟରେ ଉପାସନା (ātmā o satyare upāsanā), ଉପାସନା (upāsanā) as the worship-verb. High risk — Odisha’s own devotional geography (pilgrimage to Puri, darshan at the Jagannath temple as a spatially-fixed act of worship) makes this teaching pointedly relevant; the passage should be taught/translated so as to preserve its original force — that true worship of the true God is not tied to any single sacred location — without collapsing into a claim that all sacred-place devotion is equivalent.
Savior of the world	ὁ Σωτὴρ τοῦ κόσμου	ho Sōtēr tou kosmou	the Savior of the world	universal-scope salvation title	”Savior of the world”	Combines the salvation doctrine (baseline ପରିତ୍ରାଣ, “salvation,” Critical) with the κόσμος term	ଜଗତର ତ୍ରାଣକର୍ତ୍ତା (jagatara trāṇakarttā), reusing ପରିତ୍ରାଣ’s root ତ୍ରାଣ (trāṇa, deliverance) for “Savior.” Critical — compounds two Critical-tier risks (κόσμος/ଜଗତ’s Jagannath-etymology collision, and salvation’s ମୋକ୍ଷ/ମୁକ୍ତି collision); requires theologian review at every occurrence (cf. 1 John 4:14 parallel usage elsewhere in Johannine literature, not in this Gospel but relevant for terminological consistency across future curricula).
harvest	θερισμός	therismos	harvest	agricultural image for the ingathering of believers	”harvest”	The urgency of the gospel mission, ready fields already “white” for harvest	ଅମଳ (amaḷa). Low risk.

Chapter 5 — Equality with the Father, Two Resurrections

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
Sabbath	σάββατον	sabbaton	Sabbath	the seventh-day rest	”Sabbath”	Occasion for the healing controversy that provokes the equality-with-God charge	ବିଶ୍ରାମବାର (biśrāmabāra). Low risk.
making himself equal with God	ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ	ison heauton poiōn tō Theō	making himself equal to God	claiming co-equal divine status and prerogative (esp. the right to work on the Sabbath as the Father does)	“claiming equality with God”	The Jewish leaders correctly perceive (though reject) the force of Jesus’s claim — direct testimony to the Deity of Christ doctrine	ପରମେଶ୍ୱର ସହିତ ସମାନ (Parameśwara sahita samāna). Critical — this is one of the most direct deity-claims in the book; must not be softened to a merely honorific or representative “equality.”
resurrection of life / resurrection of judgment	ἀνάστασις ζωῆς / ἀνάστασις κρίσεως	anastasis zōēs / anastasis kriseōs	resurrection of life / resurrection of judgment	two distinct end-time bodily resurrections, one unto reward, one unto condemnation	”resurrection of life,” “resurrection of judgment/condemnation”	Combines the baseline’s Critical ପୁନରୁତ୍ଥାନ term with the Judgment doctrine’s ବିଚାର term	ଜୀବନର ପୁନରୁତ୍ଥାନ / ବିଚାରର ପୁନରୁତ୍ଥାନ, both reusing fixed roots. Critical — both bodily, historical, one-time events (never ପୁନର୍ଜନ୍ମ), and must be kept distinct from each other (one glad, one dreadful).
life in himself	ζωὴν ἐν ἑαυτῷ	zōēn en heautō	life in himself	self-existent, underived life, a divine attribute the Father has granted the Son to have equally	”life in himself”	Asserts the Son’s underived, self-existent life — a Trinitarian claim relevant to Deity of Christ and Unity of Father and Son	ଆପଣାଠାରେ ଜୀବନ (āpaṇāṭhāre jībana). High risk.

Chapter 6 — Bread of Life

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
bread of life (I AM)	ὁ ἄρτος τῆς ζωῆς	ho artos tēs zōēs	the bread of life	the first of the Seven “I Am” statements; Christ as the sole, sufficient source of spiritual sustenance, surpassing the manna	”bread of life”	Christ alone satisfies humanity’s deepest hunger, in contrast to the temporary manna of the Exodus	ଜୀବନ ରୁଟି (jībana ruṭī). High risk — the eating/feeding imagery that follows (vv.51-58) risks being heard through the lens of mahaprasad, the sacred food distributed at the Jagannath temple believed to carry the deity’s blessing through physical consumption (notably shared across caste lines at the Ananda Bazaar, already flagged in the baseline for the Universal Scope doctrine); translators must clarify that “eating” Christ here is a figure for believing reception of him by faith, not a ritual food-consumption practice through which divine favor is physically transmitted.
eat my flesh, drink my blood	φάγητε τὴν σάρκα…πίητε τὸ αἷμα	phagēte tēn sarka…piēte to haima	eat the flesh…drink the blood	vivid, deliberately shocking figurative language for total, personal appropriation of Christ’s saving death by faith	”eat my flesh and drink my blood”	Anticipates the substitutionary death; offense to Jewish hearers (blood prohibition) sharpens the point that this is figurative appropriation by faith, not literal cannibalism or ritual consumption	ମାଂସ ଖାଇବା, ରକ୍ତ ପିଇବା (māṇsa khāibā, rakta piibā). Critical — requires the strongest translator note in the book: this must not be understood literally (a misunderstanding the original audience itself raised, v.52), must not be assimilated to any local blood-ritual, and must not be confused with mahaprasad consumption; it names, in graphic figurative language, total personal reliance on Christ’s atoning death. Route for theologian review.
Spirit gives life, flesh profits nothing	τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν	to pneuma estin to zōopoioun, hē sarx ouk ophelei ouden	the Spirit is the life-giving one; the flesh profits nothing	Jesus’s own retrospective clarification that the “eating” language is spiritual, not literal-physical	”the Spirit gives life; the flesh counts for nothing”	Confirms the figurative reading of the “eat my flesh” language just given	ଆତ୍ମା ଜୀବନ ପ୍ରଦାନ କରନ୍ତି, ମାଂସ କୌଣସି ଲାଭ ଦିଏ ନାହିଁ. High risk — essential companion verse for correctly interpreting vv.51-58 above; should always be cross-referenced together in any translator note.
words of eternal life	ῥήματα ζωῆς αἰωνίου	rhēmata zōēs aiōniou	words/sayings of eternal life	Peter’s confession that only Christ’s words carry this life-giving property	”words of eternal life”	Ties Christ’s teaching directly to the ζωὴ αἰώνιος (eternal life) doctrine established in ch.3	ଅନନ୍ତ ଜୀବନର ବାକ୍ୟ, reusing ଅନନ୍ତ ଜୀବନ (Critical). High risk.

Chapter 7 — Rivers of Living Water

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
rivers of living water	ποταμοὶ ὕδατος ζῶντος	potamoi hydatos zōntos	rivers of living water	the Spirit’s abundant, outflowing indwelling presence in the believer	”rivers of living water”	Explicitly identified by the narrator (v.39) as referring to the (not-yet-given) Holy Spirit	reuse ଜୀବନ ଜଳ family + ପବିତ୍ର ଆତ୍ମା. High risk, per ch.4 notes; also anticipates the Counselor doctrine (chs.14-16).
Feast of Tabernacles	σκηνοπηγία	skēnopēgia	tent-pitching festival	an OT feast commemorating the wilderness wandering	”Feast of Tabernacles,” “Feast of Booths”	Provides the festival backdrop (water-drawing ceremony) against which Jesus’s “living water” declaration is made	ତମ୍ବୁ ପର୍ବ (tambu parba, descriptive rendering) with background note. Low risk, but requires OT-festival background note given the target audience’s low OT narrative literacy.

Chapter 8 — Light of the World; Before Abraham, I AM

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
light of the world (I AM)	τὸ φῶς τοῦ κόσμου	to phōs tou kosmou	the light of the world	second of the Seven “I Am” statements	”light of the world”	Christ as the sole source of moral-spiritual illumination for all humanity	ଜଗତର ଆଲୋକ (jagatara āloka). CRITICAL — compounds two of the sharpest collision risks in the book (ଆଲୋକ’s devotional-light-imagery risk and ଜଗତ’s Jagannath-etymology risk) in a single, frequently-taught title of Christ. Requires theologian review and a standing translator note distinguishing this exclusive divine self-claim from any devotional light-imagery or from the deity-name etymology it may evoke.
truth will set you free	ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς	hē alētheia eleutherōsei hymas	the truth will free you	freedom from bondage to sin, granted through knowing/abiding in Christ’s word	”the truth will set you free”	Freedom is from sin’s enslaving power, secured by the Son (v.36: “if the Son sets you free, you will be free indeed”)	ସତ୍ୟ ତୁମକୁ ମୁକ୍ତ କରିବ (satya tumaku mukta kariba). CRITICAL — the adjective ମୁକ୍ତ (mukta, “free”) shares its root with ମୁକ୍ତି (mukti), which the baseline explicitly forbids for “salvation” precisely because it evokes liberation from the karmic rebirth cycle. While ἐλευθερόω here is not the salvation-noun σωτηρία, the strong verbal-root proximity risks the same syncretistic misreading in this very passage about “slavery to sin” and “freedom.” Requires a mandatory translator note: this freedom is deliverance from sin’s power through union with the Son, granted once, decisively — not liberation from an impersonal cycle of rebirth attained through spiritual knowledge or practice. Route for theologian review at every occurrence (8:32,33,36).
slave of sin	δοῦλος τῆς ἁμαρτίας	doulos tēs hamartias	slave of sin	bondage to sin’s controlling power	”slave to sin”	Names the condition from which the Son’s freedom delivers	ପାପର ଦାସ (pāpara dāsa), ପାପ reused from baseline. High risk.
before Abraham was, I AM	πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί	prin Abraam genesthai egō eimi	before Abraham came to be, I am	the absolute, timeless “I AM,” directly echoing the divine self-name of Exodus 3:14 (LXX ἐγώ εἰμι)	“before Abraham was born, I am”	The single most explicit self-identification with the divine Name in the book — the climax of the Deity/Pre-existence of Christ doctrine	CRITICAL. ଅବ୍ରାହାମ ଜନ୍ମ ହେବା ପୂର୍ବରୁ ମୁଁ ଅଛି (Abrāhāma janma hebā pūrbaru muñ achi) — the present tense “ମୁଁ ଅଛି/ମୁଁ ଅଟେ” must be preserved and never softened to a past tense (“I was” or “I existed”), since the grammatical anomaly (present tense used of past time) is the entire theological point: Christ does not merely predate Abraham, he timelessly IS. Requires theologian review at every occurrence of the absolute ἐγώ εἰμι formula (cf. 8:24, 8:28, 13:19, 18:5-6,8), distinguished from the predicated “I am [x]” of the Seven I Am statements (bread, light, door, shepherd, resurrection/life, way/truth/life, vine), which, while also significant, function grammatically as ordinary predications.

Chapter 9 — Sin, Blindness, and Belief

No wholly new load-bearing terms beyond those already established in chs. 1, 3, and 8: this chapter reuses ἁμαρτία (ପାପ, sin, baseline), φῶς τοῦ κόσμου (ଜଗତର ଆଲୋକ, light of the world, ch.8), κρίσις (ବିଚାର, judgment, core passage), and πιστεύω (ବିଶ୍ୱାସ, believe, core passage) to develop the Judgment and Belief/Unbelief doctrine through the healed blind man’s narrative: physical blindness/sight become a sustained metaphor for spiritual blindness/sight, and the healed man’s growing confession of faith (culminating in worship of Jesus, v.38) models the “coming to the light” pattern already established in John 3:21.

Chapter 10 — The Good Shepherd; I and the Father Are One

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
door / gate (I AM)	ἡ θύρα	hē thyra	the door/gate	third “I Am” statement	”I am the door/gate”	Christ as the sole legitimate entrance to salvation and pasture, contrasted with thieves and robbers	ଦ୍ୱାର (dvāra). Medium risk.
good shepherd (I AM)	ὁ ποιμὴν ὁ καλός	ho poimēn ho kalos	the good/noble shepherd	fourth “I Am” statement; a shepherd whose goodness is proven by self-sacrifice	”good shepherd”	Christ as the shepherd who knows his sheep personally and dies for them, contrasted with the hired hand who flees	ଉତ୍ତମ ପାଳକ (uttama pālaka). High risk — the self-sacrificial “lay down life for the sheep” element must retain its substitutionary-death force, not be flattened to generic pastoral care imagery.
lay down his life	τίθημι τὴν ψυχήν	tithēmi tēn psychēn	to lay down the soul/life	voluntary, substitutionary self-giving unto death	”lay down his life”	Direct statement of the Substitutionary Death doctrine, repeated as the chapter’s refrain (vv.11,15,17,18)	ଜୀବନ ଦେବା (jībana debā) / ପ୍ରାଣ ଦେବା (prāṇa debā). High risk.
I and the Father are one	ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν	egō kai ho Patēr hen esmen	I and the Father are one	asserts essential unity of nature/action between Father and Son while retaining distinct persons (ἕν, neuter “one thing,” not εἷς, “one person”)	“I and the Father are one”	The direct textual anchor for the Unity of Father and Son doctrine; provokes a stoning attempt for blasphemy, confirming the Jewish leaders correctly understood it as a deity-claim	ମୁଁ ଓ ପିତା ଏକ (muñ o pitā eka). CRITICAL — the neuter ἕν (one in essence/purpose) must not be flattened to “the same person” (a modalist error) nor diluted to “in agreement” only (an inadequate, merely-moral-unity reading); this verse anchors one of the nine listed curriculum doctrines directly and must receive theologian review at every occurrence and in every teaching context.

Chapter 11 — I Am the Resurrection and the Life

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
resurrection and the life (I AM)	ἡ ἀνάστασις καὶ ἡ ζωή	hē anastasis kai hē zōē	the resurrection and the life	fifth “I Am” statement, combining the baseline’s Critical resurrection term with the life-term family	”I am the resurrection and the life”	Christ does not merely predict a future resurrection but personally embodies it in the present, demonstrated in raising Lazarus	ପୁନରୁତ୍ଥାନ ଓ ଜୀବନ, both terms reused (ପୁନରୁତ୍ଥାନ Critical from baseline; ଜୀବନ High from ch.1/3). Critical — never ପୁନର୍ଜନ୍ମ; and the raising of Lazarus itself, while a real bodily resuscitation, must be distinguished by translator note from Christ’s own resurrection (which alone is a permanent, glorified, unrepeatable, once-for-all resurrection — Lazarus later dies again).
sleep (of death)	κοιμάομαι	koimaomai	to sleep	euphemism for death among believers, implying a temporary, waking-anticipated state	”asleep,” “fallen asleep”	Frames death, for one belonging to Christ, as temporary rather than final	ନିଦ୍ରିତ ହେବା (nidrita hebā). Medium risk — should not be confused with a cyclical-rebirth “sleep-and-wake” framework; this is a one-time sleep ended by a one-time, final resurrection.
wept / troubled	ἐδάκρυσεν / ἐταράχθη	edakrysen / etarachthē	wept / was troubled/stirred	genuine human emotional response	”wept,” “troubled,” “deeply moved”	Affirms Christ’s full, genuine humanity even as his deity is displayed in the same narrative	କାନ୍ଦିଲେ (kāndilē) / ବ୍ୟଥିତ ହେଲେ (byathita helē). Low risk, but doctrinally significant for the humanity-alongside-deity balance of the book.

Chapter 12 — The Hour Has Come; the Ruler of This World Judged

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
the hour has come	ἐλήλυθεν ἡ ὥρα	elēlythen hē hōra	the hour has come	culmination of the ὥρα motif begun at 2:4	”the hour has come”	Marks the decisive turn toward the Passion	ସମୟ ଆସିଗଲା. Medium risk, reuse of ch.2 motif — must be recognized as the same theological thread, not treated as unrelated vocabulary.
grain of wheat	ὁ κόκκος τοῦ σίτου	ho kokkos tou sitou	the grain of wheat	must die to produce a harvest — a figure for Christ’s death producing much fruit (and for disciples’ self-denial)	“grain of wheat”	Frames the coming death as fruitful, purposive, not merely tragic	ଗହମ ଦାନା (gahama dānā). Low risk.
ruler of this world	ὁ ἄρχων τοῦ κόσμου	ho archōn tou kosmou	the ruler of this world	Satan’s title as the usurping authority over the fallen world-system, now facing judgment through the cross	”ruler of this world”	Christ’s death is simultaneously his own “lifting up” and the judgment/casting-out of the world’s usurping ruler	ଜଗତର ଅଧିପତି (jagatara adhipati). CRITICAL — an especially sharp instance of the κόσμος/ଜଗତ collision: naming Satan “ruler/lord of the jagat” sits in close etymological proximity to “Jagannath” (“Lord of the jagat/world”), even though the referent (a defeated, judged, usurping evil ruler) could not be more theologically distant from that regional devotional title. This proximity must be explicitly named and defused in any teaching or translation note — the text is not making, and must not be heard as making, any comment on regional devotion; theologian review required.

Chapter 13 — The New Commandment

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
new commandment	ἐντολὴ καινή	entolē kainē	a new commandment	the love-command grounded in and modeled on Christ’s own self-giving love	”new commandment"	"Love one another as I have loved you” — grounds Christian ethics in the cross, not generic goodwill	ନୂତନ ଆଜ୍ଞା (nūtana ājñā). Medium risk.
wash feet	νίπτω τοὺς πόδας	niptō tous podas	to wash the feet	a menial slave’s task, performed by Christ himself as an acted parable of self-humbling love	”washed the disciples’ feet”	Models the servant-love that should characterize the community, grounded in Christ’s own self-abasement	ପାଦ ଧୋଇବା (pāda dhoibā). Low risk.
betray / hand over	παραδίδωμι	paradidōmi	to hand over, betray	delivering someone into hostile hands	”betray,” “hand over”	Judas’s act is named with the same verb used elsewhere for the Father “giving” the Son and for Jesus “handing over” his spirit — a term worth noting for its theological resonance across the Passion narrative	ବିଶ୍ୱାସଘାତକତା କରିବା (biśwāsaghātakatā karibā) / ଶତ୍ରୁ ହସ୍ତରେ ଦେବା. Medium risk.

Chapter 14 — The Way, the Truth, the Life; the Counselor

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
the way, the truth, the life (I AM)	ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή	hē hodos kai hē alētheia kai hē zōē	the way and the truth and the life	sixth “I Am” statement; the exclusive means, content, and goal of access to the Father	”I am the way, the truth, and the life”	Perhaps the most explicit exclusivity claim in the book: “no one comes to the Father except through me”	ପଥ, ସତ୍ୟ ଓ ଜୀବନ (patha, satya o jībana). CRITICAL — this triple self-identification must retain its exclusive, singular-mediator force; it must not be softened, in a religiously plural context, into “a way” among several valid paths (a reading that would directly contradict the immediately following exclusivity clause, v.6b). Theologian review required.
Counselor / Helper / Advocate	ὁ Παράκλητος	ho Paraklētos	one called alongside, an advocate/helper	a legal-advocate/comforter/intercessor figure; here, a title for the Holy Spirit as the Spirit’s ongoing personal presence with believers after Christ’s departure	”Counselor,” “Helper,” “Comforter,” “Advocate”	Names the central new doctrine of chs. 14-16: the Holy Spirit’s personal, ongoing, indwelling ministry to believers	ସହାୟକ (sahāyaka). High risk — must convey a personal, divine Advocate who indwells the believer directly, not a human religious guide, ritual intermediary, or intercessory saint-figure through whom devotees seek access to the divine (paralleling the baseline’s caution, under “intercession,” about distinguishing biblical intercession from ritual intermediation figures). Theologian review recommended for its first occurrence (14:16) and native-speaker review thereafter (14:26; 15:26; 16:7).
Spirit of truth	τὸ Πνεῦμα τῆς ἀληθείας	to Pneuma tēs alētheias	the Spirit of truth	a title for the Holy Spirit tying the Counselor doctrine to the ἀλήθεια/truth term family	”Spirit of truth”	The Spirit’s ministry is characterized by, and communicates, truth	ସତ୍ୟର ଆତ୍ମା (satyara ātmā), ପବିତ୍ର ଆତ୍ମା reused where the full divine title is intended. High risk.
Father’s house, many rooms	ἐν τῇ οἰκί�ᾳ τοῦ Πατρός μου μοναὶ πολλαί	en tē oikia tou Patros mou monai pollai	in my Father’s house are many dwelling-places	assurance of prepared eternal dwelling with God	”in my Father’s house are many rooms/mansions”	Grounds eschatological hope in a relational, familial image (the Father’s house) rather than an impersonal afterlife state	ପିତାଙ୍କ ଘରେ ଅନେକ ବାସସ୍ଥାନ (Pitāṅka ghare aneka vāsasthāna). Low risk.

Chapter 15 — The True Vine

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
true vine (I AM)	ἡ ἄμπελος ἡ ἀληθινή	hē ampelos hē alēthinē	the true/genuine vine	seventh and final “I Am” statement; echoes OT Israel-as-vine imagery (Isa. 5; Ps. 80), now fulfilled in Christ	”I am the true vine”	Believers’ spiritual life and fruitfulness derive entirely from ongoing, organic union with Christ	ସତ୍ୟ ଦ୍ରାକ୍ଷାଲତା (satya drākṣālatā). High risk — requires an OT background note (Israel as vine) for an audience with low OT literacy; “ସତ୍ୟ” here again carries the personalized, not abstract-philosophical, sense flagged earlier.
abide	μένω	menō	to remain, stay, abide	continuing, dependent union — recurs from ch.6 (abiding in Christ’s flesh/blood teaching)	“abide,” “remain”	The necessary condition for fruitfulness: dependent, continuous union with Christ, not a one-time event only	ରହିବା (rahibā). Medium risk — should be rendered consistently across 6:56 and 15:4-10 as a single theological motif (ongoing abiding union), not varied vocabulary per occurrence.
greater love, lay down life for friends	μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει…ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ	meizona tautēs agapēn oudeis echei	no one has greater love than this	defines the highest form of ἀγάπη-love as self-sacrificial death for others	”greater love has no one than this”	Directly connects the ἀγάπη-love doctrine (ch.3:16) to the Substitutionary Death doctrine	ଏହାଠାରୁ ବଡ଼ ପ୍ରେମ କାହାର ନାହିଁ. High risk, reuse of ἀγάπη-love term family.

Chapter 16 — The Spirit’s Work; Overcoming the World

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
convict (of sin, righteousness, judgment)	ἐλέγξει	elegxei	will expose/convict	the Spirit’s forensic work of exposing the world’s wrongness regarding these three realities	”convict,” “expose”	Names a specific function of the Counselor doctrine: the Spirit’s convicting ministry toward the unbelieving world	ଦୋଷୀ ପ୍ରମାଣ କରିବେ (doṣī pramāṇa karibē), reuse ch.3:20 ἐλέγχω root. Medium-High risk.
I have overcome the world	ἐγὼ νενίκηκα τὸν κόσμον	egō nenikēka ton kosmon	I have conquered the world	a settled, completed victory (perfect tense) over the God-opposing world-system, secured before the crucifixion even occurs	”I have overcome the world”	Grounds believers’ peace amid tribulation in Christ’s already-accomplished triumph	ମୁଁ ଜଗତକୁ ଜୟ କରିଛି (muñ jagataku jaya karichi). CRITICAL — combines the κόσμος/ଜଗତ collision with triumph-language; per the baseline’s existing caution against triumphal-procession imagery drawn from Rath Yatra (Jagannath’s annual chariot festival, which depicts a deity’s temporary journey and return), this victory-over-the-jagat language must be conveyed as a permanent, cosmic, already-secured spiritual triumph — not through any imagery evoking a periodic festival procession.
tribulation	θλῖψις	thlipsis	pressure, affliction	suffering/hardship believers will face in the world	”trouble,” “tribulation”	Sets present suffering against the backdrop of Christ’s already-secured victory	କ୍ଲେଶ (kleśa) / ଦୁଃଖ (duḥkha). Low-Medium risk.

Chapter 17 — The High Priestly Prayer; Unity and Eternal Life as Knowing God

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
eternal life is to know you	αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε	hautē estin hē aiōnios zōē, hina gnōskōsin se	this is eternal life, that they may know you	eternal life is defined, at its core, as relational, personal knowledge of the true God and Jesus Christ	”this is eternal life, that they may know you”	The most explicit definition of “eternal life” in the book, grounding it in relationship, not mere endless duration	ଅନନ୍ତ ଜୀବନ ଏହି, ଯେ ସେମାନେ ତୁମ୍ଭକୁ ଜାଣନ୍ତି, reusing ଅନନ୍ତ ଜୀବନ (Critical). CRITICAL — “know” (γινώσκω, ଜାଣିବା) here risks being heard through the framework of jñāna-mārga, the classical Hindu “path of knowledge” toward liberation, in which esoteric or intellectual spiritual knowledge is itself a means of attaining mokṣa; John’s “knowing” is personal, relational, faith-based knowledge of the Father and the Son, granted through the Son’s own revelation and mediation, not self-attained gnosis or philosophical insight. Theologian review required.
that they may be one	ἵνα ὦσιν ἕν	hina ōsin hen	that they may be one	believers’ relational unity, patterned after and grounded in the Father-Son unity of 10:30	”that they may be one”	Extends the Unity of the Father and the Son doctrine outward into a prayer for the unity of the church	ଯେପରି ସେମାନେ ଏକ ହୁଅନ୍ତି. High risk — must retain the explicit grounding of church unity in the prior Father-Son unity (“as you, Father, are in me, and I in you,” v.21), not a merely pragmatic call for organizational harmony.
sanctify	ἁγιάζω	hagiazō	to set apart, make holy	reuse baseline sanctification term	”sanctify"	"Sanctify them in the truth” — the Spirit’s/Word’s ongoing work of setting believers apart	ପବିତ୍ର କରିବା / ପବିତ୍ରୀକରଣ (reuse, baseline). High, per baseline.

Chapter 18 — Before Pilate; A Kingdom Not of This World

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
my kingdom is not of this world	ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου	hē basileia hē emē ouk estin ek tou kosmou	my kingdom is not from/of this world	Christ’s kingship is real but not a political, territorial, this-worldly kingdom	”my kingdom is not of this world”	Directly relevant to the Kingdom Mission doctrine established in the baseline; here specifically clarifies the nature of Christ’s kingship before the Roman governor	ମୋର ରାଜ୍ୟ ଏହି ଜଗତର ନୁହେଁ, reusing ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟ’s ରାଜ୍ୟ root and the ଜଗତ term. CRITICAL — again compounds the κόσμος collision; note that this verse is, in fact, a natural apologetic opportunity: Christ explicitly denies that his kingship is a “kingdom of this jagat” in the way an earthly ruler’s (or, by contextual extension in Odisha, any “Jagannath” = “Lord of the jagat” framework) might be understood, redirecting hearers to a kingdom “not from here” — this distinction should be taught clearly rather than avoided. Theologian review required.
what is truth?	τί ἐστιν ἀλήθεια	ti estin alētheia	what is truth?	Pilate’s skeptical, rhetorical dismissal, standing in ironic contrast to Christ’s earlier self-identification as “the truth” (14:6)	“what is truth?”	Dramatic irony: truth incarnate stands before a judge who cannot recognize him	ସତ୍ୟ କ’ଣ? (satya ka’ṇa?). Medium risk — should be flagged for translators/teachers as deliberate dramatic irony connecting back to 14:6.

Chapter 19 — The Crucifixion

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
It is finished	Τετέλεσται	Tetelestai	it has been completed/accomplished (perfect tense)	a completed, once-for-all accomplishment, not merely an ending	”It is finished,” “It is accomplished”	Christ’s final word from the cross, declaring the atoning work fully and permanently accomplished — central to the Substitutionary Death doctrine	ସମାପ୍ତ ହେଲା (samāpta helā). High risk — must convey a completed, sufficient, unrepeatable accomplishment of salvation’s work, not the mere conclusion of a ritual act or ceremony (such as the completion stage of a temple seba/rite); a translator note distinguishing this once-for-all completion from any repeated ritual conclusion is recommended.
King of the Jews (inscription)	βασιλεὺς τῶν Ἰουδαίων	basileus tōn Ioudaiōn	King of the Jews	Pilate’s inscription, intended as mockery, ironically proclaiming truth	”King of the Jews”	Unwitting public proclamation of Christ’s true kingship at the very moment of his apparent defeat	ଯିହୂଦୀମାନଙ୍କ ରାଜା (Yihūdīmānaṅka rājā). Medium risk.
Passover Lamb typology (no bone broken)	(fulfillment citation, Exod. 12:46 / Ps. 34:20)	—	—	fulfillment of Passover-lamb regulations applied to Christ’s body on the cross	”not one of his bones will be broken”	Confirms the Lamb of God identification (1:29) at the moment of the crucifixion itself	Reuse ପରମେଶ୍ୱରଙ୍କ ମେଷ / ନିସ୍ତାର ପର୍ବ (Nistāra Parba, Passover) framework. High risk, per ch.1 Lamb of God notes.

Chapter 20 — The Resurrection; “My Lord and My God”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
My Lord and my God	Ὁ Κύριός μου καὶ ὁ Θεός μου	Ho Kyrios mou kai ho Theos mou	My Lord and my God	Thomas’s confession, applying both supreme titles directly to the risen Jesus in a single breath	”My Lord and my God!”	The most explicit, unambiguous confession of the Deity of Christ in the entire book, spoken in direct response to the bodily resurrection	ମୋର ପ୍ରଭୁ ଓ ମୋର ପରମେଶ୍ୱର (mora prabhu o mora Parameśwara), combining both baseline Critical terms ପ୍ରଭୁ and ପରମେଶ୍ୱର exactly. CRITICAL — must be rendered with both titles intact and applied unambiguously to Jesus; per baseline, NEVER ଠାକୁର for either title, since that would specifically evoke Jagannath by name at the Gospel’s climactic confession. Mandatory theologian review.
receive the Holy Spirit / forgive sins	λάβετε Πνεῦμα Ἅγιον / ἀφίενται αἱ ἁμαρτίαι	labete Pneuma Hagion / aphientai hai hamartiai	receive Holy Spirit / sins are forgiven	commissions the disciples with the Spirit’s empowering presence and forgiveness-declaring authority	”receive the Holy Spirit…if you forgive…they are forgiven”	Extends the Spirit/Counselor doctrine into the church’s post-resurrection commissioning	ପବିତ୍ର ଆତ୍ମା ଗ୍ରହଣ କର (reuse baseline) / ପାପ କ୍ଷମା ହେଲା (pāpa kṣamā helā, reusing ପାପ). High risk.
that you may believe…and have life in his name	ἵνα πιστεύ[σ]ητε…καὶ…ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ	hina pisteusēte…kai zōēn echēte en tō onomati autou	that you may believe…and have life in his name	the Gospel’s own stated purpose statement, tying together believe/faith, life, and name from across the whole book	”these are written that you may believe…and have life in his name”	Functions as the theological thesis-summary of the entire Gospel, paralleling Romans 1:16-17’s role in that curriculum	ବିଶ୍ୱାସ କରି ତାହାଙ୍କ ନାମରେ ଜୀବନ ପାଅ, reusing ବିଶ୍ୱାସ (Critical, baseline) + ଅନନ୍ତ ଜୀବନ family + ନାମ. CRITICAL — as the Gospel’s thesis statement, this verse’s rendering must be fixed and applied identically wherever quoted across all future John curriculum materials, exactly as the baseline mandates fixed consistency for Romans 1:16-17.

Chapter 21 — Feed My Sheep

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Odia Rendering & Risk
do you love me? (ἀγαπᾷς / φιλεῖς)	ἀγαπᾷς με / φιλεῖς με	agapas me / phileis me	do you love me (with ἀγάπη-love) / do you love me (with φιλία-love/affection)	John deliberately alternates two Greek love-verbs across the dialogue; scholars debate whether a real semantic distinction is intended or the terms are used as near-synonyms for stylistic variation	”do you love me?” (both)	Peter’s threefold restoration, echoing his threefold denial, reaffirming his love and commissioning him to shepherd Christ’s flock	ପ୍ରେମ କରୁଛ (prema karucha, for ἀγαπᾷς) / ସ୍ନେହ କରୁଛ (sneha karucha, for φιλεῖς). Medium-High risk — Odia, like English, lacks a perfectly parallel pair of ordinary verbs; if a lexical distinction is preserved (ପ୍ରେମ vs ସ୍ନେହ), a translator note should explain the Greek alternation so the distinction is not read as implying Peter’s love is somehow deficient; if the two are rendered identically for naturalness, a note should record that a nuance of the source text has been flattened.
feed my lambs / shepherd my sheep	βόσκε τὰ ἀρνία μου / ποίμαινε τὰ πρόβατά μου	boske ta arnia mou / poimaine ta probata mou	feed my lambs / shepherd my sheep	pastoral commissioning language, echoing the Good Shepherd doctrine of ch.10 and applying it to Peter’s own future ministry	”feed my lambs,” “tend my sheep”	Peter is commissioned to a shepherding ministry patterned after, and accountable to, Christ the Good Shepherd	ମୋର ମେଣ୍ଢାଛୁଆମାନଙ୍କୁ ଖୁଆଅ (mora meṇḍhāchuāmānaku khuāo) / ମୋର ମେଣ୍ଢାମାନଙ୍କର ପାଳନ କର (mora meṇḍhāmānakara pāḷana kara), reusing ch.10’s ପାଳକ (shepherd) root. Medium risk.

Summary of Critical-Tier New Terms Introduced by John (beyond baseline)

New Critical Term	Odia Rendering	Primary Doctrine	Primary Risk
the Word (Λόγος)	ବାକ୍ୟ	Deity/Pre-existence of Christ	Collision with Vāc/Śabda-Brahman concepts
born again/from above (γεννηθῇ ἄνωθεν)	ନୂତନ ଜନ୍ମ / ଉପରୁ ନୂତନ ଜନ୍ମ	New Birth and Regeneration	Collision with ପୁନର୍ଜନ୍ମ (reincarnation)
world (κόσμος)	ଜଗତ	God’s Love for the World; Judgment	Collision with “Jagannath” (Jagat+Nātha) etymology
only begotten Son (μονογενής)	ଏକମାତ୍ର ପୁତ୍ର	Deity/Sonship of Christ	Arian/created-son misreading
I AM (absolute, ἐγώ εἰμι)	ମୁଁ ଅଛି / ମୁଁ ଅଟେ	Deity/Pre-existence of Christ	Flattening to past tense loses the divine-Name claim
I and the Father are one (ἕν ἐσμεν)	ମୁଁ ଓ ପିତା ଏକ	Unity of the Father and the Son	Modalist or merely-moral-agreement misreadings
eat my flesh, drink my blood	ମାଂସ ଖାଇବା, ରକ୍ତ ପିଇବା	Substitutionary Death; Eternal Life	Literalism; collision with mahaprasad ritual-consumption practice
eternal life (ζωὴ αἰώνιος)	ଅନନ୍ତ ଜୀବନ	Eternal Life through Faith	Collision with ମୋକ୍ଷ/ମୁକ୍ତି
truth will set you free (ἐλευθερώσει)	ସତ୍ୟ ତୁମକୁ ମୁକ୍ତ କରିବ	New Birth/Eternal Life	ମୁକ୍ତ root’s proximity to forbidden ମୁକ୍ତି
My Lord and my God (Ὁ Κύριός μου καὶ ὁ Θεός μου)	ମୋର ପ୍ରଭୁ ଓ ମୋର ପରମେଶ୍ୱର	Deity of Christ	Reuses two baseline Critical terms; must never substitute ଠାକୁର
light of the world / ruler of this world (τοῦ κόσμου titles)	ଜଗତର ଆଲୋକ / ଜଗତର ଅଧିପତି	Seven I Am; Judgment	Compounds κόσμος collision with title-form proximity to “Jagannath”

This document feeds directly into analysis/08_core_glossary.md, which consolidates every term identified above (both newly introduced and reused from the baseline Romans Language Package) into a single translation-risk glossary table.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.